Abuz Zubair
24th August 2006, 04:10 PM
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Now to the point: I shall write an ode comprising of
Ethics transmitted from the best guide
From the noble Sunnah and the Book of the One
Exalted be He from the claims of the misguided and rejecters
From the sayings of those with knowledge amongst our scholars
The leaders in righteousness and the most honourable guides
Perhaps, the God of the Throne would enrich us therewith
And grant us on the day of resurrection the best of stations
Wa ba’ad: Now to the point
We often hear the phrase amma ba’d during the khutbas and lectures. In Arabic literature the preface is almost always divided into three main parts: the initial commendation, the middle part followed by the introduction to the work. The initial commendation refers to basmala, hamdala and prayers upon the Prophet. The middle part refers to amma ba’d, meaning: ‘Now to the point’, which separates the commendation from introduction. The introduction then briefly introduces the work, its purpose and its goal to the reader. Amma ba’d, thus can be roughly translated as ‘Now to the point’, ‘As for what follows’, or ‘To follow’.
The author then introduces his work and informs us that he is writing a poem on Adab, or Ethics.
What does the term Adab, or Ethics mean?
The word Adab lexically refers elegance, gracefulness and good treatment.
Ibn Hajar says: Adab is to behave in one’s statements and actions in a praiseworthy manner, while some describe it as adhering to the best of manners.
Al-Suhrawardi said: “People with respect to Adab are on different levels: i) the worldly folk, ii) the religious people and iii) the special ones.
The Adab of the worldly folks is purity, euphony and eloquence in language, acquiring various sciences, history of kings and Arabic poetry.
The Adab of the religious people, along with acquiring knowledge, is to discipline one’s soul, tame one’s limbs, refine one’s character, guard against transgressing limits, abandon desires, and to abstain from doubtful matters.
The Adab of the special ones is to be mindful of one’s heart, concentration on one’s inner-self and to endeavour to maintain equilibrium between one’s inner and outer self.”
The above quote is very important to ponder over, for it highlights to us the need for ethics in every sphere of life. There are a set of ethics even for the non-religious people when they pursue a profession or a science. The doctors abide by certain ethics as do the scientists, the teachers and even Tube and Bus drivers.
If human beings need ethics to abide by in their worldly professions, then there is more of a pressing need that the religious people abide by ethics, not only outwardly, but also inwardly by disciplining their souls and actions.
The peak of ethics according to al-Suhrawardi is the endeavour to maintain equilibrium between the inner and the outer self; that is to behave in secret is one would behave in public.
Importance of learning Adab
Al-Saffarini says: “Be certain, that to learn Adab and good manners, intentions, sense of bashfulness and conduct is required, according to Shari’a and custom.”
Imam Ahmad narrates from Ibn ‘Abbas in his Musnad that the Prophet – SallAllahu ‘alaihi wa-sallam said: “Surely, the good ways and manners, and a sense of balance is a part from twenty-five parts of prophethood.” (Hasan due to shawahid)
Al-Nakha’i would say: “When the predecessors would come to a person to learn from him, they would first observe his manners, his prayers and his condition. Only then they would take knowledge from him.”
‘Umar used to say: “Learn ethics, and then acquire knowledge”
Ibn ‘Abbas would say: “Learn ethics, for it increases one’s intellectual power, as it also indicates one’s moral uprightness. It is one’s intimate friend when one is lonely; a companion when one is estranged; and wealth when one is poor.”
Abu ‘Abdullah al-Balkhi would say: “The ethics of seeking knowledge are more than the knowledge itself”
‘Abdullah b. al-Mubarak would say: “A person does not become noble by learning a science, until he beautifies his knowledge with ethics”
Al-Hajjawi al-Hanbali says: “It is said that the likeness of faith is a city with five fortresses. The first fortress is of gold, the second is of silver, the third is of iron, the fourth is of baked bricks, and the fifth is of unbaked bricks. So long as the people in the fortress continue to defend the fortress of unbaked bricks, the enemy would not crave for the next fortress. However, if they neglect that fortress, the enemy would crave for the second fortress, and then the third, until all of the fortresses are ruined. Likewise faith is defended with five fortresses; i) certainty, ii) sincerity, iii) fulfilling of obligations, iv) performance of Sunnah acts, and v) guarding one’s Adab. Hence, so long as one is mindful of his Adab, the devil does not crave for it. As soon as he is negligent of Adab, the devil then craves for the Sunnah acts, then the obligatory acts, then sincerity and then certainty”
Perhaps, this explains why Imam Ahmad said of a person who regularly misses the Sunnah prayers that he is evil. For if one regularly misses the Sunnah prayers, most probably he misses or delays his obligatory prayers.
The main sources of this work
The author then highlights to us the sources on which he would like to base his work on ethics. The first of the main sources he mentions is the Prophet – SallAllahu ‘alaihi wa-sallam – as he says: “Ethics transmitted from the best guide, from the noble Sunnah”. The ‘best guide’, of course, refers to the Prophet – SallAlahu ‘alaihi wa-sallam.
The Sunnah lexically refers to way or method, thus, the Prophetic Sunnah would be the Prophetic way or method. Technically, the term Sunnah refers i) sayings, ii) actions and iii) approval attributed to the Prophet – SallAllahu ‘alaihi wa-sallam.
The second of the main sources mentioned by the author is “the Book of the One Exalted be He from the claims of the misguided and rejecters”, meaning the Qur’an, every word and letter of which is literally Allah’s Speech.
The third of the main sources the author relies upon are “the sayings of those with knowledge amongst our scholars; the leaders in righteousness and the most honourable guides”; referring to the Hanbali scholars.
Hence, the author is conveying to us that what he is going to write on the subject of ethics is not coming from him. Rather, it comes from Allah’s Speech, the Quran, the Prophet’s Sunnah and the understanding of the Hanbali scholars.
We would, however, often mention non-Hanbali scholars in order to enrich these lessons with endless benefits that our scholars have preserved for us.
The author then hopes for his reward from Allah by saying: “Perhaps, the God of the Throne would enrich us therewith”
The Throne mentioned here is often mentioned in various legal texts from the Quran and the Sunnah. It is the highest part of our universe, and the roof of Paradise. It is said that the light of Paradise is from the Throne, as the light of this world is from the sun.
The author also hopes that the benefit of his poem continues after his death, thus he says: Perhaps Allah will enrich us therewith. We can be enriched and benefited by this poem if we understand, study and implement it in our lives.
How will the author benefit from this poem after his death? As the Prophet – SallAllahu ‘alaihi wa-sallam said: “When a person dies, his actions cease except three: i) knowledge which others after him benefit from, ii) the righteous offspring who pray for him or iii) a continuous charity.” (Muslim). Al-Suyuti claimed that there are ten such actions the reward of which continues after one’s death, and ‘Abd al-Baqi al-Hanbali further added three more.
Such actions include, apart from the three mentioned above: planting a tree; leaving behind a Mushaf in inheritance; dying while guarding the frontiers of Muslim countries (Ribat); digging a well; making way for the stream to reach a people; teaching the Quran; martyrdom; and initiating a good practise which people follow.
The author also prays that Allah will “grant us on the day of resurrection the best of stations”
The Day of Resurrection refers to the final day when the humanity of all colour, race, tribe and nationality will be raised from their graves alive, barefooted and naked as they were initially created. The sun will be brought close to us. The plane will be packed with people. The awe of the day will be so great that a mother would forget about her child, and a pregnant woman would instantly give birth and the children will instantly become old. People will be seen as if in a state of drunkenness, but it wouldn’t be drunkenness, rather the fear of Allah’s punishment will be too severe.
Thus, in such a fearsome situation, the author hopes for himself and all the Muslims that they are granted the best of stations, protected from the terror of that day, waiting to be allowed entry to Paradise.
It is reported that the Prophet – SallAllahu ‘alaihi wa-sallam said: “Allah will gather the scholars on the Day of Resurrection and say to them: O Scholars! I did not give you knowledge, except after having known you. I did not give you knowledge in order to punish you. Go! For I have forgiven you all!” Ibn al-Qayyim says that even though this tradition is strange, it has other supporting proofs (shawahid).
May Allah accept the author’s du’a and continue to reward him for his poem. May Allah make us learn, understand the poem and implement it, and subsequently grant us the best of stations on the last day. Ameen.
ãöäó ÇáÓõäøóÉö ÇáÛóÑøóÇÁö Ãóæ ãöä ßöÊóÇÈö ãóä *** ÊÜóÞÜóÏøóÓó ÚÜóä Þóæáö ÇáÛõæóÇÉö æ ÌõÍøóÏö
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Now to the point: I shall write an ode comprising of
Ethics transmitted from the best guide
From the noble Sunnah and the Book of the One
Exalted be He from the claims of the misguided and rejecters
From the sayings of those with knowledge amongst our scholars
The leaders in righteousness and the most honourable guides
Perhaps, the God of the Throne would enrich us therewith
And grant us on the day of resurrection the best of stations
Wa ba’ad: Now to the point
We often hear the phrase amma ba’d during the khutbas and lectures. In Arabic literature the preface is almost always divided into three main parts: the initial commendation, the middle part followed by the introduction to the work. The initial commendation refers to basmala, hamdala and prayers upon the Prophet. The middle part refers to amma ba’d, meaning: ‘Now to the point’, which separates the commendation from introduction. The introduction then briefly introduces the work, its purpose and its goal to the reader. Amma ba’d, thus can be roughly translated as ‘Now to the point’, ‘As for what follows’, or ‘To follow’.
The author then introduces his work and informs us that he is writing a poem on Adab, or Ethics.
What does the term Adab, or Ethics mean?
The word Adab lexically refers elegance, gracefulness and good treatment.
Ibn Hajar says: Adab is to behave in one’s statements and actions in a praiseworthy manner, while some describe it as adhering to the best of manners.
Al-Suhrawardi said: “People with respect to Adab are on different levels: i) the worldly folk, ii) the religious people and iii) the special ones.
The Adab of the worldly folks is purity, euphony and eloquence in language, acquiring various sciences, history of kings and Arabic poetry.
The Adab of the religious people, along with acquiring knowledge, is to discipline one’s soul, tame one’s limbs, refine one’s character, guard against transgressing limits, abandon desires, and to abstain from doubtful matters.
The Adab of the special ones is to be mindful of one’s heart, concentration on one’s inner-self and to endeavour to maintain equilibrium between one’s inner and outer self.”
The above quote is very important to ponder over, for it highlights to us the need for ethics in every sphere of life. There are a set of ethics even for the non-religious people when they pursue a profession or a science. The doctors abide by certain ethics as do the scientists, the teachers and even Tube and Bus drivers.
If human beings need ethics to abide by in their worldly professions, then there is more of a pressing need that the religious people abide by ethics, not only outwardly, but also inwardly by disciplining their souls and actions.
The peak of ethics according to al-Suhrawardi is the endeavour to maintain equilibrium between the inner and the outer self; that is to behave in secret is one would behave in public.
Importance of learning Adab
Al-Saffarini says: “Be certain, that to learn Adab and good manners, intentions, sense of bashfulness and conduct is required, according to Shari’a and custom.”
Imam Ahmad narrates from Ibn ‘Abbas in his Musnad that the Prophet – SallAllahu ‘alaihi wa-sallam said: “Surely, the good ways and manners, and a sense of balance is a part from twenty-five parts of prophethood.” (Hasan due to shawahid)
Al-Nakha’i would say: “When the predecessors would come to a person to learn from him, they would first observe his manners, his prayers and his condition. Only then they would take knowledge from him.”
‘Umar used to say: “Learn ethics, and then acquire knowledge”
Ibn ‘Abbas would say: “Learn ethics, for it increases one’s intellectual power, as it also indicates one’s moral uprightness. It is one’s intimate friend when one is lonely; a companion when one is estranged; and wealth when one is poor.”
Abu ‘Abdullah al-Balkhi would say: “The ethics of seeking knowledge are more than the knowledge itself”
‘Abdullah b. al-Mubarak would say: “A person does not become noble by learning a science, until he beautifies his knowledge with ethics”
Al-Hajjawi al-Hanbali says: “It is said that the likeness of faith is a city with five fortresses. The first fortress is of gold, the second is of silver, the third is of iron, the fourth is of baked bricks, and the fifth is of unbaked bricks. So long as the people in the fortress continue to defend the fortress of unbaked bricks, the enemy would not crave for the next fortress. However, if they neglect that fortress, the enemy would crave for the second fortress, and then the third, until all of the fortresses are ruined. Likewise faith is defended with five fortresses; i) certainty, ii) sincerity, iii) fulfilling of obligations, iv) performance of Sunnah acts, and v) guarding one’s Adab. Hence, so long as one is mindful of his Adab, the devil does not crave for it. As soon as he is negligent of Adab, the devil then craves for the Sunnah acts, then the obligatory acts, then sincerity and then certainty”
Perhaps, this explains why Imam Ahmad said of a person who regularly misses the Sunnah prayers that he is evil. For if one regularly misses the Sunnah prayers, most probably he misses or delays his obligatory prayers.
The main sources of this work
The author then highlights to us the sources on which he would like to base his work on ethics. The first of the main sources he mentions is the Prophet – SallAllahu ‘alaihi wa-sallam – as he says: “Ethics transmitted from the best guide, from the noble Sunnah”. The ‘best guide’, of course, refers to the Prophet – SallAlahu ‘alaihi wa-sallam.
The Sunnah lexically refers to way or method, thus, the Prophetic Sunnah would be the Prophetic way or method. Technically, the term Sunnah refers i) sayings, ii) actions and iii) approval attributed to the Prophet – SallAllahu ‘alaihi wa-sallam.
The second of the main sources mentioned by the author is “the Book of the One Exalted be He from the claims of the misguided and rejecters”, meaning the Qur’an, every word and letter of which is literally Allah’s Speech.
The third of the main sources the author relies upon are “the sayings of those with knowledge amongst our scholars; the leaders in righteousness and the most honourable guides”; referring to the Hanbali scholars.
Hence, the author is conveying to us that what he is going to write on the subject of ethics is not coming from him. Rather, it comes from Allah’s Speech, the Quran, the Prophet’s Sunnah and the understanding of the Hanbali scholars.
We would, however, often mention non-Hanbali scholars in order to enrich these lessons with endless benefits that our scholars have preserved for us.
The author then hopes for his reward from Allah by saying: “Perhaps, the God of the Throne would enrich us therewith”
The Throne mentioned here is often mentioned in various legal texts from the Quran and the Sunnah. It is the highest part of our universe, and the roof of Paradise. It is said that the light of Paradise is from the Throne, as the light of this world is from the sun.
The author also hopes that the benefit of his poem continues after his death, thus he says: Perhaps Allah will enrich us therewith. We can be enriched and benefited by this poem if we understand, study and implement it in our lives.
How will the author benefit from this poem after his death? As the Prophet – SallAllahu ‘alaihi wa-sallam said: “When a person dies, his actions cease except three: i) knowledge which others after him benefit from, ii) the righteous offspring who pray for him or iii) a continuous charity.” (Muslim). Al-Suyuti claimed that there are ten such actions the reward of which continues after one’s death, and ‘Abd al-Baqi al-Hanbali further added three more.
Such actions include, apart from the three mentioned above: planting a tree; leaving behind a Mushaf in inheritance; dying while guarding the frontiers of Muslim countries (Ribat); digging a well; making way for the stream to reach a people; teaching the Quran; martyrdom; and initiating a good practise which people follow.
The author also prays that Allah will “grant us on the day of resurrection the best of stations”
The Day of Resurrection refers to the final day when the humanity of all colour, race, tribe and nationality will be raised from their graves alive, barefooted and naked as they were initially created. The sun will be brought close to us. The plane will be packed with people. The awe of the day will be so great that a mother would forget about her child, and a pregnant woman would instantly give birth and the children will instantly become old. People will be seen as if in a state of drunkenness, but it wouldn’t be drunkenness, rather the fear of Allah’s punishment will be too severe.
Thus, in such a fearsome situation, the author hopes for himself and all the Muslims that they are granted the best of stations, protected from the terror of that day, waiting to be allowed entry to Paradise.
It is reported that the Prophet – SallAllahu ‘alaihi wa-sallam said: “Allah will gather the scholars on the Day of Resurrection and say to them: O Scholars! I did not give you knowledge, except after having known you. I did not give you knowledge in order to punish you. Go! For I have forgiven you all!” Ibn al-Qayyim says that even though this tradition is strange, it has other supporting proofs (shawahid).
May Allah accept the author’s du’a and continue to reward him for his poem. May Allah make us learn, understand the poem and implement it, and subsequently grant us the best of stations on the last day. Ameen.